AN ACCOUNT OF THE HOLY BAPTISM IN THE NINTH CENTURY: SUMMARY OF BAPTISM IN THE NINTH CENTURY

[This account begins with a sad lamentation, that nearly all
the learned and celebrated men were corrupted through the Roman
superstitions.

Immediately, however, a consolation follows, namely, that in
this corrupt age there were still people who did not adhere to
the Roman superstitions.

Then it is shown from Haimo, that teaching must precede
baptism; that the candidate must first be instructed; that he
must first be enlightened, etc. Thereupon, in the margin, A. S.
821, it is noticed that Christus Taurinensus wrote against the
invocation of images, of the cross, of relics, of the saints,
and against the power of the pope, pilgrimages, etc. In the
margin, for the year 825, a certain council of Paris is
adduced, against image worship. In .the same place, Gratian
says that Christians must not oppose weapon with weapon, but
flee before persecution.

Rabanus Maurus appears, A. D. 830, and teaches how in his
time the catechumens were prepared for baptism. Of those who
asked for baptism, and made haste for it. His exposition of
Cant. 3:6, "Who is this that cometh up white as snow?" Again,
that the candidate must previously be instructed in the faith
of the incarnation of Jesus Christ; also, that in the sacrament
of the Supper, the language is figurative.

Angelomus follows Rabanus, teaching that the sins which have
been committed through the senses, are washed away (that.is,
forgiven) in or through baptism; which is more fully
explained.

Thereupon, A. D. 840, Bertram, Heymon, and Walafrid appear,
who declare themselves against the Roman church, in various
points, as in the matter of baptism, transubstantiation,
justification, good works as practiced by the papists.

The council of the Christians at Paris, in .the time of
Louis and Lothaire, is introduced; lamentation on account of
the encroachment of infant baptism, and the neglect of the
instruction once connected with baptism.

The conversion of the Slaves (of Slavonia) is stated; also,
that they were baptized, though not

Page 233

according to the Roman custom, nor in the Roman language.
Marginal notice, for A. D. 843, that Christus Lupim at Ferrara
refuted the new Roman doctrines, as purgatory.

A few good things respecting the baptism of adults are
adduced, for the year 848, and explained in a simple manner. In
the margin, for A. D. 858, it is stated of Gunther, Bishop of
Cologne, that he calls the pope a tyrant, yea, a wolf.

Idiota declares that in baptism we accept Christ as our
bridegroom. In the margin, mention is made of Ulric, Bishop of
Augsburg, that he accused the pope of error.

Hincmar, Bishop of Landun, opposes the baptism of infants,
and prohibits their being baptized; on account of which he is
severely accused.

Paschasius advances three things which are incompatible with
infant baptism.

Remigius teaches against the pope; likewise, Tergand, Bishop
of Triers, who calls him antichrist, and Rome Babylon.
Conclusion from P. J. Twisck and John Patrick.]

Jesus Christ our Saviour, speaking of the grievous times
which should come after His departure, says, (Matt. 24:12), "And
because iniquity shall abound, the love of many shall wax
cold." This was experienced at this time; for with the growth
and increase, through very many ungodly and unrighteous
superstitions, of the iniquities of the pope of Rome and the
whole Roman church, the true love for God's commandments
decreased, so that but few were found, who, as bright lights,
penetrated the smoke that came up from the Roman pit; yea,
nearly all men of learning and celebrity were corrupt. O sad
and lamentable matter 1*

Nevertheless, as Noah and his family served God in the first
world; Lot, in Sodom; Daniel and the three youths, Shadrach,
Meshach, and Abednego, in Babylon; Elijah and the seven
thousand who were hidden and had not bowed their knees to Baal,
in the land of Israel, where the prophets of the Lord were
slain, and his altars thrown down; even so there remained some,
though but few, at this time, who, living in the midst of
popery, did not adhere to the Roman superstitions, but abhorred
them.

However, in order to avoid prolixity, we shall confine
ourselves, omitting, as has been our custom, other points to
the article of baptism, except where it may be found necessary
to add something else; and shall show when and by whom this
article, with the rejection of infant baptism, was maintained
salutarily and in the fear of God, according to His words.
Hence we will begin thus.

A. D. 814-In the days of Louis the Pious, the first
of this name, who began to reign with the

* A.D. 812, disputes began to arise in the Roman
church, concerning transubstantiation, or the changing of the
bread and wine into the sacrament; so that the custom of the
holy Supper was converted into idolatry. P. J. Twisck, Chron.,
9th book, page 279, col. 1, from Chron. Mich., 2d part, fol.
175, Zegh., fo. 245. year 814, there lived and wrote the
celebrated Haimo, of whom various praiseworthy things
concerning baptism upon faith are still extant.

Haimo, on Matt. 28:19, (Bapt. Hist. page 561,)
writes, "In this place the order how to baptize aright is
pointed out to us; in which it is ordained, that teaching must
precede baptism, for he says

'Teach all nations;' and then adds: 'baptizing them.' He,
then, that is to be baptized, must previously be instructed,
that he may first learn faith, which he shall afterwards
receive in baptism."

How could any one give clearer testimony concerning the true
baptism of Jesus Christ? How, also, could anybody more plainly
reject infant baptism, than by such a declaration? Every word
emphatically says it.

He begins with Matt. 28:19, where the Lord says, "Go ye
therefore, and teach," or, in other words make disciples of;
which he explains thus

"that teaching must precede baptism;" for the Lord
first says: teach, and then, baptize, and that
therefore he that is to be baptized, must first be instructed,
and learn the faith. Certainly, these are things which pertain
only to the adult and intelligent, hence it would be sinning
against the truth to apply them to unintelligent
infants.

Haimo (Sean. Domin, 12, Trinit., page 564)
says, "Since those who are baptized, must first be enlightened
with the grace of the Holy Spirit, then instructed by the
teachers, and finally called to confess the faith, hence arises
the custom that," etc.

This accords fully with the preceding; fox he declares the
same still more plainly, since here not only instructing is
joined to baptizing, but the illumination of the Holy Spirit,
the instruction of the teachers, and the confession of the
faith are connected with, yea, required before baptism; which
is so clear, according to the purport of the first declaration,
that it is unnecessary to add another word; the impartial may
judge. As to what he further says in the same place, concerning
the touching of the tongue, the saying of the word
Hephphatha, etc., we leave as it is, neither praising
nor censuring it, since it is of little consequence, if the
truth and the signification of the matter is rightly
preserved.

Haimo, on Rom. 1 (page 542), writes, "At the time of
baptism we confess that we believe on God the Father, and on
the Lord Jesus Christ, and on the Holy Ghost; likewise, that we
renounce the devil and all his pomp and works. If we observe
this thus, we belong to God in faith; but if we do not, we are
convinced of unbelief."*

A little before, in his exposition of Rom. 6 (page
540), he makes mention of four different

* A.D. 821 (writes P. J. Twisk), that is, in the
time of the Roman Emperor Louis, there lived Christus
Taurinensus, who wrote and taught against the invocation of the
images, of the cross, of the relics, of the saints and against
the power of the Pope, and pilgrimages.-Chron., 9th book, page
280, col. 2, from job. Munst., fol. 132.Page 234

baptisms: 1. In the water only, as was John's baptism. 2. In
fire and the Spirit, with which the apostles were baptized on
the day of Pentecost. 3. In water and the Spirit, which baptism
then obtained in the church. 4. In the shedding of the blood
with which the Lord Himself and all the holy martyrs were
baptized.

These four different baptisms can pertain to none but the
intelligent and believing; for, as regards the first, namely,
John's baptism, it is expressly stated that those to whom it
was administered, confessed their sins and repented. Matt. 3:6,
8, 11. As to the second, namely, the baptism of fire and the
Holy Ghost, which was administered to the apostles by God
Himself from heaven, this did not at all relate to infants,
seeing that all who were thus baptized, spake with tongues and
magnified God. Acts 2:3, 4. Concerning the third, namely, the
baptism in water and the Spirit, which then obtained in the
church, this likewise could not be peculiar to infants, since
the fruits of the Holy Ghost, without which the Holy Ghost
cannot be, do in no wise appear in them. See Gal. 5:22.
Respecting the fourth, namely, the baptism by the shedding of
blood, this, according to his statement, is peculiar only to
Christ and the martyrs; consequently it cannot be regarded as
applying to infants, for these do not even know of
confessing Christ, much less of suffering one's blood to
be shed for His name's sake, and of dying in constancy.

Continuing, he shows in the same place (Rom. 6) that in him
that is to be baptized, there must be three invisible things:
1. Faith. 2. The soul, which is washed from sin. 3. The Holy
Ghost, by whose co-operation the forgiveness of sins is
imparted. We would explain these things more fully; but since
this is a passage expressed in almost the very words which
Albinus, in the preceding century, for the year 792, wrote (on
John 15), of which, we gave an explanation, we will, to avoid
repetition, take leave therefrom, referring the reader to said
explanation.

Haimo teaches, on Canticles 4 (page 544), that all
who desire to become brethren must be baptized, saying, "Without
the washing of baptism, no one can be a true believer."

What else is this than what the holy Scripture teaches,
namely, that in baptism we put on Christ? and that by faith
(which is professed in baptism) we become the children of God?
Paul says, "Ye are all the children of God by faith in Christ
Jesus. For as many of you as have been baptized have put on
Christ" (Gal. 3:26, 27).

But someone may think: Haimo speaks of becoming brethren by
baptism; whereas Paul speaks of becoming children of God, of
putting on Christ, etc. True, beloved reader; but who, with
only a little experience in the holy Scriptures, knows not that
to be a child of God, or to be a brother of the church of
Christ, is one and the same thing? Cer ainly, it is the same;
for the same Spirit that make us children of God, also makes us
brethren of Christ, yea, joint heirs with Him. Rom. 8:15-17.
For this reason, Christ calls them both His brethren and His
children, saying, "I will declare thy name unto my brethren, in
the midst of the church will I sing praise unto thee." And
again, "Behold, here am I and the children which God hath given
me." Hell. 2:12, 13. Who now shall say that Haimo, who calls
the baptized, brethren, and Paul, who terms them children of
God, contradict each other? Their accordance is sufficiently
proved, and at this we will let it rest.

Of the dignity of baptism, Haimo, on Hos. 2 (page
547), says, "Baptism is sanctified by faith in the sufferings of
our Lord.", "What doth hinder me to be baptized?" said the Ethiopian to
Philip. Philip replied, "If thou believest with all thine heart,
thou mayest" (Acts 8: 36, 37); indicating that, in order to
receive baptism worthily, sincere faith is required, by which
baptism is sanctified, which is just what Haimo has expressed
in the above words; and thus his words agree with those of the
holy Scripture which we have quoted .*

The righteous, Haimo says, on Ps. 38 (page 548), "Live
in baptism, in which they die unto sin and the .
world."

Again, on Ps. 136, he says, "By the Red Sea we understand
holy baptism, which (so to speak) is red, being sanctified
through the blood of Christ," and a little further on, "By the
impartation of the same, the believers begin (to proceed) in
the way by which they come to God."

On Zech. 13 he says, "When we receive the faith, we are
regenerated in Christ, and in baptism we are washed from all
our sins; and they that through faith are regenerated in
baptism, are made children of God.

Again, on Cant. 1, he speaks thus, "As Israel was preserved
in the Red Sea, but Pharaoh drowned, even so the church of the
Gentiles, by baptism, is delivered from the bondage of the
devil, and led into the true land of promise, to the liberty of
the Gospel; thus she who was formerly an handmaid of iniquity,
is become a friendt [beloved] of Christ, cleansed and washed,
by baptism, from the filth of sin."

These passages are like the jets of a fountain, which,
though they shoot forth in different places, proceed from one
source. In the first passage, it is said of the righteous, that
they"live in baptism, yea, die unto sin and the world." The
life spoken of here signifies a spiritual life, and is
contrasted with death, which comes by sin; the dying unto sin
and the world, signifies a forsaking and renounc-

* The following passages by Haimo from Ps. 38,
to Cant. 1, are apparently quoted by Idiota.-Bapt. Hist., pages
547, 548.* In the Dutch translation of the Bible, in the
Book of Canticles, the word corresponding to"love, whenever
this is applied as a term of endearment to the church, by
Christ, is"vriendinne," i. e., friend; hence the allusion is
not so apparent in the passage as translated here into
English.-Translator.Page 235

ing of the same, which can be done only by those who
previously adhered to, and loved, sin and the world.

In the second passage, baptism is compared to the Red Sea,
and it is said that"by the impartation of the same, the
believers proceed." But is not this the very thing which Paul
spoke of the figurative baptism of the believing patriarchs,
saying, "Brethren, I would not that ye should be ignorant, how
that all our fathers were under the cloud, and all passed
through the (Red) sea; and were all baptized unto Moses in the
cloud and in the sea" (I Cor. 10:1, 2); which is not to be
understood of infants that were wont to be carried, but of
adult persons, who were able to proceed and walk.

In the third passage, faith, regeneration, baptism, and
being made children of God, are joined together."They that
through faith are regenerated in baptism, are made children of
God," he writes. But how can this be interpreted otherwise,
than with reference to intelligent persons, who, having
attained to faith, by the hearing of the Word of God, are
regenerated, and, in token thereof, baptized, and adopted as
children of God into His church? Faith certainly comes by
hearing, and hearing by the Word of God. Rom. 10:17.
Regeneration takes place after the death of the first birth, or
after the mortifying of the old man. John 3:4, 5; Rom. 6:4.
Baptism is administered to the believing and regenerated, as a
sign of faith,and regeneration. Acts 8:37; Tit. 3:5. Those are
made children of God, who, through faith, have put on Christ,
and, in proof of this, have been baptized. John 1:12, compared
with Gal. 3:26, 27. Judge now, whether these are things that
can be done by new-born infants. I am fully confident that you
will say: No. Yet, these things are connected with baptism, not
only by Haimo, but principally by God, in the holy Scriptures;
yea, without them, baptism is of no value. Hence we say, "What
God has joined together, let not man put asunder" (Matt.
19:6).

In the fourth passage it is said, that"The church of the
Gentiles, by baptism, is delivered from the bondage of the
devil," and that"she who was a handmaid of iniquity, is (thus)
become a friend [beloved] of Christ." This certainly savors not
at all of infant baptism, for it cannot be said of infants,
that they are the church of the Gentiles, under the bondage of
the devil, a handmaid of iniquity, nor that they, by baptism,
are delivered from the service of the devil, and become a
friend of Christ. Certainly, no one can be delivered from the
service of the devil, but he who has served the devil; no other
can be liberated from the servitude of iniquity except she who
previously committed iniquity; she who previously blasphemed;
no other can be adopted as a friend of Christ, than she who
formerly, by wicked works, was at enmity with Christ;
consequently it is indisputable, that this cannot be understood
of infants, seeing these things can have no place with them;
this even those who maintain infant baptism, must admit, and
hence we dismiss the subject., "The adult (candidates) also made confession of their sins,
and a penance was imposed on them, for forty, twenty or seven
days." Haimo, on Heb. 6. (¢. 552).

Here adult and not infant candidates are spoken of, yea,
such, upon whom, when they had made confession of sins, a
penance (or amendment of life) was imposed; which are things
pertaining to adults, and not to little children; this is too
plain to be refuted.

Said baptism was so firmly maintained and thus valued by
Haimo, that he held that it should never be repeated, if it had
been administered according to the rule of the holy Scriptures;
for, treating of the 6th chapter of Romans, he says, by way of
exposition, "If we have once died unto sin in baptism, we may
not be baptized again." Bapt. Hist., p. 543. This well
accords with the custom of the Anabaptists of the present day;
for, though they rebaptize such as have been baptized in their
infancy, when they attain to the faith; regarding the baptism
which is received in infancy as no baptism at all, because it
is not according to holy Scripture; yet no one is rebaptized by
them, who has been baptised aright, that is, upon
faith.

NOTE. A. D. 825.-The council held at Paris, A. D.
825, decreed against image worship. Sam. Veltius,
Geslacht-register, page 127. Gratian said to his
contemporaries, "The Lord, in saying to His disciples: 'When
they persecute you in this city, flee ye into another,' teaches
that Christians when persecuted, should not repel weapon with
weapon, but flee therefrom." See Grondelijke Verklaringe
Danielis ende Johannis, printed at Harlem, in the year
1635, p. 56.

A. D. 830.*-It is stated that A. D. 830, in the sixteenth
year of the reign of Emperor Louis 1, surnamed the Pious, there
shone forth as a bright light, and wrote, one Rabanus Maurus,
residing at Fulda, who, among various things written by him
against the Roman church, also speaks of baptism, in the
discussion of which he throughout employs such language as
pertains only to believers, and in no wise to infants;
notwithstanding he at one time, it appears, had been a
maintainer of infant baptism, and many other superstitions of
popery, so much so that he had been an abbot. But passing this
by, we shall show what he wrote of baptism, and how closely it
agrees with the teaching of the holy Scriptures.

In Jacob Mehrning's history of baptism, various passages
from Rabanus Maurus are adduced, some of which, it is
suspected, have been attributed to him unjustly, or, at least,
that, if he has written them, he wrote them before he was
enlightened nr converted; as, among others, in lib. 2, de
Proprit.

* The proper time for baptizing was still Easter
and Whitsuntide.-Bapt. Hist.. page 550 num. 2. White garments
were put on those baptized. which signified the innocence,
salvation and purity of the Christian; that they should
henceforth, all through life, keep themselves unspotted from
iniquity.-Page 553, num. 14.Page 236

Nevertheless various things are found, which, we doubt not,
are justly ascribed to him, as, for instance: Of the
instruction of the catechumens before baptism, and how the
novices ought to learn the faith before they are baptized. In
Decretis de Consecrat. dirt. 4, cap. Ante Bapt., ex Rabalno,
Bapt. Hist., page 560. Likewise, the quotation made by
Vicecomes (lib. 2, cap. 40) from Rabanus (in lib. de
instruct. Cleric.), which reads as follows, "The order
according to which the catechumens are prepared for baptism, is
this: First they are interrogated whether they renounce the
devil," etc. Bapt. Hist., page 562. The rest we
omit.

By this he indicates, that in his time, in the church of
which he was a member, the custom of preparing the novices for
baptism was still observed, inasmuch as first, the instruction
of the faith, called the catechism, was presented and taught
them; also, that they had to renounce Satan, &c.; which was
observed not only at this time, but in nearly all the preceding
times, as appears from this passage, "They are wont to renounce
the devil with his works and pomp." Syn. Turon. Bapt. Hist.,
page 516, num. 7.

That in the time of Rabanus the instruction of novices
extended not only to those of heathen descent, but also to such
as were born of Christian parents, is declared by Jacob
Mehrning, Bapt. Hist., page 560, contra Rulichium.

D. Vicecomes (lib. 3, cap. 9), quotes from Rabanus
Maurus (page 562), "The fellow petitioners for baptism
are those who, through the doctrine of the faith, and by
refraining from disorderly conduct, make haste to receive the
grace of Christ in baptism."

This confirms our former assertion, namely, that before
baptism a preparation had to be made, in order that it
(baptism) might be received worthily; which preparation is here
called"the doctrine of the faith and refraining from disorderly
conduct." In it are comprised both parts of the doctrine which
John presented to those who came to his baptism, saying, "Repent
ye, and believe," etc. Matt. 3:2, compared with Mark
1:15, and Acts 19:4.

Moreover, they are called fellow petitioners, and it is said
that"They make haste to receive the grace of Christ in
baptism," which are things that cannot be done by infants.

Hence he writes, on Cant. 3:6, (page 540): "Who is
this that cometh up white as snow?" applying the same to the
candidates, who, cleansed from their former sins, come up from
baptism, and increase in virtue."This mystery," he says,"is not
otherwise than under the invocation of the Holy Trinity, that
is, in the name of the Father, of the Son, and of the Holy
Ghost; thus the Lord says to the apostles, Matt. 28:19:
'Go and teach,"' etc. Hence, when he speaks of coming up
from the water, and of the invocation of the Holy Trinity, as
well as of the passage, Matt. 28:19, he sufficiently
shows that he does not speak of the baptism of infants, since
they cannot come up from baptism, nor invoke the Holy Trinity,
nor fulfill the passage, Matt. 28; which is too clear to
be refuted. We will therefore briefly conclude this accouat of
Rabanus with that which P. J. Twisck records concerning
him.

THE VIEWS OF RABANUS MAURUS CONCERNING VARIOUS OTHER ARTICLES OF HIS FAITH, ACCORDING TO THE AFORE-MENTIONED AUTHOR

He writes, A. D. 830: "Rabanus, an eminently learned
man writes and says: 'The catechism, that is, the doctrine of
the faith, shall precede baptism, so that the candidate
(catechumen) may first learn the first principles of the
faith.'"

He further says, "The Lord Christ first anointed the eyes of
the man born blind, with clay made of spittle, before He sent
him to the water of Siloam; therefore, the candidate
shall first be instructed in the faith of the incarnation of
Christ, and, if he then believes, admitted to baptism; that he
may know what grace he obtains in baptism, and to whom he owes
his service for it."

Again:."Rabanus writes also, that in the sacrament the
language is figurative, and that Christ, having gone to heaven
(in order that we being regenerated by faith, should long the
more ardently for Him) left us this sacrament, as a visible
figure and symbol of His flesh and blood, so that we the more
abundantly, might apprehend in faith the invisible things."
This language, Twisck writes, the Roman church now greatly
curses., "He also taught contrary to the Roman. church, of the
authority of the holy Scriptures, of justification, repentance,
the state of the soul after this life, and against other* papal
errors, as his books testify., "The same thing was done at this time, by Angelomus, who
treated of the grace of God, good works, and the keys of the
church, in opposition to the pope. Chron., 9th book, page
283, from John Munst., fol. 120, 133. John Boea., lib.
4, Grond. Bevijs, letter A. Chron. Seb. Franck, fol. 77, Casp.
Swinck, fol. 115.

Same year as above.-This Angelomus just mentioned is
referred to in Jacob Mehrning's History of Baptism, in
which it is stated that, besides the afore-mentioned views held
by him contrary to the Roman church, he left the following
testimony with regard to the matter of baptism:

Angelomus (in cap. 7, lib. 3, Reg. 1, page 548),
says, "From all that we have sinned with the, " Twisck might have used a less ambiguous phrase here,
though we doubt not, that the intelligent reader will readily
see what he means; but for fear that some one might
misunderstand him, we will add a few words of explanation. The
word"other," of course, implies that some errors have already
been adduced; strictly speaking, however, he has not adduced
the errors, but rather the articles of faith in regard to which
errors were held, by the Roman church. -Translator.

Page 237

sight, hearing, smelling, tasting and feeling, we are
redeemed through the grace of God, by the washing of the living
fountain of water (that is, waterbaptism). But the forgiveness
of previous sins is not enough, if we are.not diligent to lay
up good works: for, otherwise, the devil who was gone out of
the man, finding him empty of good works, returns, manifold,
and makes the last state of that man worse than the first.

Hence, when Angelomus here speaks of the sins which before
baptism were committed through the senses, as, through the
sight, hearing, smelling, tasting, and feeling, he certainly
indicates thereby, that the persons of whom he speaks, are not
unintelligent infants, seeing these can neither use nor abuse
their senses, and, consequently, as long as they lack the
knowledge and power, they can not sin with them..

Hence it also appears that the baptism of which he speaks,
is not infant baptism; for this can have no regard to sins
committed previously through the abuse of the senses. The
baptism in question, then, is such a baptism as is received by
persons who can lay aside previous sins, and lay up good works;
who also give no room to the devil gone out of them, that the
last state may not be worse than the first; for of all this,
Angelomus speaks. We will, therefore, leave this, and proceed
to other testimonies serving the same purpose.

A. D. 840.-That at this time not only baptism, but
also various other articles of Christian doctrine were
maintained contrary to the belief of the Roman church. P. J.
Twisek indicates, in his Chronijk., for the year 840,
with these words, "Bertram, a courageous and learned man, now
vigorously assailed the doctrine of transubstantiation, in a
remarkable book, dedicated to the King of France. H.eymon,
Bishop of Halberstadt, also contended against this doctrine,
and wrote much of baptism, the Supper, justification, good
works, and of the church and her office, in opposition to the
opinion of the papists. Also Walafrid opposed the new doctrine
of the Romanists very vigor -ously.* P. J. Twisck, Chran.,
9th book, page 286, eol. 2, and page 287, col. 1,
from Joh. Munst., fol. 129, and 132.

A. D. 841.-It is recorded that at this time, in the
reign of the Emperors Louis and Lothaire, a council was held at
Paris, concerning which it is written (chap. 6), "In the
beginning of the holy church of God, no one was admitted to
receive bap-

* About this time, Bertram taught, in his book
of the"Body and Blood of Christ," concerning the words, "This is
my body," that this is to be understood figuratively, and that
in the Supper, the faith is presented somewhat differently than
the eyes externally see, and the taste perceives; also, that
the bread and wine are figuratively the body and blood of
hrist, and represent to, or keep before us, the remembrance of
the sufferings and death of Christ.-Sam. Velt.,
Geslacht-register, pages 126, 127.

In the Scythian church, (A.D. 840), writes Valfrid Abbas,
they used the common mother tongue, and taught that images
should not be worshiped 4r honored; that the paschal lamb
should not be consecrated; yea, that it was better to aid the
poor, than to decorate the churches.-P. J. Twisck, Chron., 9th
book, page 286, col. 2, from Casp. Grev., fol. 277. ism, who
had not previously been instructed in the faith, and in the
mystery of baptism, as is testified by the words of Paul, Rom.
6:3: 'Know ye not, that so many of us as were baptized into
Jesus Christ were baptized into his death?' which passage of
the apostle has reference to the sacrament of baptism."

In the council of Laodicea (Tit. 46), it is also written,
that"those who desire to come to baptism, shall learn the
faith, and recite the same to the bishop or teacher, on the
fifth day of the great week."

Again (Tit. 47), "That those who were baptized in
sickness, shall, after recovery, diligently study their faith
and know what great grace they have received; which words
plainly indicate, that those who attain to the Christian faith,
are also previously instructed concerning said faith and the
mysteries of baptism. But now, sad to relate, also the infants
of Christian parents are baptized, who, on account of their
tender age, cannot comprehend this matter, which to learn even
persons of understanding must exert themselves diligently, and
which, owing to the negligence of some, has gone out of use in
the Christian church. Oh, what great neglectl Oh, what great
mischief." Jacob Mehrning, Bapt. Hist., page 538.

About A. D. 842.-It is stated that at this time a
number of slaves who had become converted were baptized, yet
not in the Roman manner, nor in the Roman language, as was
customary with the Roman church, as well as with all other
churches which adhered to the Roman see; but in a different
manner and in another language; so that it appears from this
occurrence that this church must hive been separated from the
superstitions of the Roman church not only in forms, but also,
as may be inferred, in faith and practice. To this, the
following annotation (Bapt. Hist., page 552, nuns. 9),
among others, has reference, "They (those of the Roman church)
used the Roman language not only in Italy, but also in other
regions that were subject to the papal power; but that baptism
was administered also in other languages, is proved by the
history of the conversion of the slaves."* Ex. Historia
Sclav.

About A. D. 848.-That the instruction of novices,
before baptism, obtained also at this time, Jacob Mehrning,
Bapt. Hist., pag 550, informs us with these words, "The
adults had (then) to be instructed in the faith, and were
catechized before baptism, as has been proved above, from
Rabanus, Haimo, and others; thereupon they had to confess the
faith, as Rabanus (lib. 1, de Cleric. Institutione, cap.
27) relates. They were asked, whether they believed in God
the Father, the Almighty, and on His only Son, our Lord, and on
the Holy Ghost, a general (Christian) church, forgiveness of
sins,

These were good and salutary customs for the upbuilding of
the church of God; by which the name of the Lord was praised,
the church edified, the Word of God most strictly observed, and
the salvation of many promoted. But the ancient saying, "Where
God builds a temple, Satan builds one in opposition to it," was
also verified here; for, at the same time that those who loved
the truth, baptized believers, upon the confession of their
faith, nearly all the others, who were called Roman or Greek
Christians, baptized infants, who, as every one knows can
neither believe nor confess the faith; this has been referred
to above.

About A. D. 854.-It is stated that very near the time
of Haimo, there lived and wrote Idiota. In I. Mehrning's
History of Baptism is found a quotation by him, relating to
baptism, which reads as follows, "In holy baptism we accept
Christ for our bridegroom, and enter His chamber, which is
ornamented with manifold graces and virtues." De Innocentia,
cap. 3.

To accept Christ for one's bridegroom, to enter His chamber,
is certainly not the work of children, but of believers. Those
accept Christ for their bridegroom, who betroth themselves to
Him by faith, and in token thereof, are baptized. John 3:26,
29. Those enter His chamber, who, through obedience, join
themselves to His church; for they are no more"strangers and
foreigners but fellowcitizens with the saints, and of the
household of God." Eph. 2:18.

That which is further said of the chamber of the bridegroom,
namely, that it is ornamented with graces and virtues, has
reference to the spiritual ornament of the church of God, which
latter is the true chamber of our heavenly bridegroom Jesus
Christ. This church of God cannot be ornamented with graces and
virtues by infants, seeing infants are ornamented with neither
actual graces nor real virtues; hence, it has also respect to
the believers, who, having come, through baptism, to the church
of God, ornament the same with actual graces and real virtues.
This concludes our exposition of the passage of Idiota.

NOTE. A. D. 859.-Huldricus or Uldoricus, Bishop of
Augsburg, greatly complained of the violence of the popes, and
said, "What will become of this flock, when the shepherds become
wolves?" He openly maintained that the pope was fallible, and
that it was lawful to admonish him for his error, and to reject
his bad decrees. P. J. Twisck, Chron., 9th book,
page 298, col. 1, from Merula, fol. 177. Jan.
Crespin, fol. 211, 215, 216.

A. D. 860.-At this time, there departed from the
belief and practice of infant baptism, Hincmar, at one time
Bishop of Laudun, inasmuch as he

A.D. 858.-At this time, Gunther, Bishop of
Cologne, wrote to Pope Nicholas, "Thou art playing the tyrant:
under the guise of a shepherd we find thee to be a wolf. The
title, indeed, is father, but virtually thou showest thyself a
Jupiter."-Sm. Vetius, Geslachtregister, page 127. would no
longer baptize children, so that they grew up without baptism,
and many also, who did not attain the years of understanding,
died unbaptized; on account of which he was then greatly
accused by Hincmar, Bishop of Rheims, who to this end, wrote to
him as follows, "And thou, who knowest that it is true what the
Lord says: 'Except a man be born of water, and of the Spirit,
he cannot enter into the kingdom of heaven;' hast nevertheless
commanded, that infants shall not be baptized in thy church,
not even when in peril of death, so that they should not be
saved, though it is written: 'The Son of man is not come to
destroy men's lives, but to save them.' Thou hast also acted
contrary to the decrees of Syricius, Leo, Gelasius, and the
African council, as I have informed thee now twice by writing."
H. Mont. Nietigh., page 81, ex Bi6ioth, Patr.,
Tom. 9, past 2, page 137. Cent. 117agd., Cent.
9, cap. 4, pages 40, 41.

In another letter, the Bishop of Rheims with entreating, and
not less earnest words, endeavors to draw him away from his
belief, writing, "Desist from preaching this (namely, that
infants may not be baptized), the mere thought of which is
awful; desist from scattering the flock of Christ (meaning
thereby, through error, the Roman church), lest the destruction
of all the people come upon thee; and do not, from excessive
love for thy belief, sever thyself from," etc. H. Mont.,
page 82, from Cent. Magd., Cent. 9, pages 157,
158. Also, Bapt. Hist. page 545.

From these two letters it appears that Hincmar, Bishop of
Laudun, had not only departed from the doctrine of infant
baptism, but also earnestly preached against it, so that many
of the Roman church, particularly at Laudun, became his
adherents; for, what did the Bishop of Rheims mean by
writing, "Desist from preaching this," but to say that Hincmar
of Laudun should cease preaching against infant baptism? What
else does he indicate when he says, "Desist from scattering the
flock of Christ, lest the destruction of all the people come
upon thee?" Certainly, these words indicate that many had
already left the Roman church on this account, yea, that the
state of things was such that all the people at Laudun adhered
to this doctrine.

Moreover, from the last letter we see, how firmly, and
almost immovably, said Hincmar must have stood, at Laudun, in
his doctrine and belief against infant baptism, seeing such
great endeavors were made to draw him away; now by presenting
his belief in the most odious light, as though he preached
things the mere thought of which was awful; now by
flattery, "And do not, from excessive love for thy belief, sever
thyself from," etc. But whether through this he was in any wise
turned away from his belief, we have not been able to
ascertain; hence we will let the matter rest.

In reference to what he may have tau-,ht with regard to
other points, we can, on account of the default of history,
give nothing certain; it is sufficient for us, that in those
perilous times he dared

Page 239

oppose the common Roman church, by rejecting infant baptism,
and that much people adhered to him therein, as has been shown
above.

A. D. 867.-We have now come to the year in which an
uncommon and quite unexpected matter is mentioned by ancient
writers, of which we will forthwith give an account. Just now,
for the year 860, we told of a certain champion of the Roman
superstitions, especially of infant baptism, namely, Hancmar,
Bishop of Rheims, who, once and again, by express letters,
immoderately accused another Hincmar, Bishop of Laudun, because
the latter refused to baptize infants, and would also not allow
them to be baptized, though they were in danger of dying. This
same person now, seven years after making the above accusations
respecting the nonbaptizing of infants, opposed the pope, not
only in one point, but in many, among which infant baptism may
also have been. Concerning this P. J. Twisck, from other
authors, writes thus, "Hincmar, Bishop of Rheims, opposed Pope
Adrian II in many points, in defense of the truth. He charged
him with innovation, saying that he could not be bishop and
king at the same time; that he should have nothing to do with
secular affairs." Chron., 9th book, page 305, col. 2,
from Hist. Georg., fol. 314, Catal. Test., fol.
52.

It is a pity and to be lamented, that the ancients have not
left us more information regarding the particular points
maintained by Hincmar, Bishop of Rheims, against the pope, and,
consequently, also against the Roman church.

It would not be very surprising, if among the points
maintained by him against the pope, the denial of infant
baptism was one; for, when he, seven years before that, accused
Hincmar, Bishop of Laudun, for not baptizing the infants, the
latter apparently, either from the holy Scriptures, or by
conclusive arguments, demonstrated to him the groundlessness
and vanity of infant baptism in such a manner that he may
easily have attained to very different views, not only in
regard to infant baptism, but also in other points which were
maintained after the manner of the papists. But as this is not
clearly indicated, we will not discuss it any further, but
leave it as a probable conjecture. Moreover, it is not our
purpose to justify said bishop in every article of religion,
nor to declare him orthodox on the whole; but to show that the
same person who had previously so stoutly defended the Roman
church and the papal superstitions, especially in the matter of
infant baptism, now dared attack not only the Roman church, but
even the pope, who is called its head, and to oppose him in
many points, as has been shown. With this we take our leave of
Hincmar of Rheims.

A. D. 880.-At this time there lived Paschasius, a
remarkably experienced and virtuous man, who wrote various
things against the belief of the Roman church; but as the
thread of our account extends only, or, at least, principally,
over the matter of baptism. we will also here turn our special
atten ion to the same, and, so as not to be encumbered with
many testimonies, present but one passage of his belief with
reference to this.matter, as recorded in Jacob Mehrning's
history of baptism.

Paschasius (de Corp. and Sang. Dom., cap. 10, page
594) says, "In the sacrament of baptism the door is opened to
believers, to enter into the sonship of God, that we, being
delivered from evil through this regeneration, may afterwards
become one body with the members of Christ; in which baptism,
when the Holy Ghost is shed abroad in the souls of the
regenerated, the whole church of Christ is quickened, and
becomes one body, by one Spirit received by all."

Here he indicates three things incompatible with infant
baptism. Firstly, when he says that"In the sacrament of baptism
the door is opened to believers, to enter into the sonship of
God." For, that this cannot relate to infants, appears from the
nature of faith and of the believers; as to faith, it is a sure
confidence of the things hoped for. Heb. 11:1. This faith comes
by hearing, and hearing by the Word of God. Rom. 10:17. That
neither this sure confidence, nor hope, nor intelligent hearing
of the Word of God, can have place in infants, is quite
evident, since neither their powers nor their knowledge can
reach these things. See Deut. 1:39; I Cor. 13:11.

Secondly, when he says, "That we, being delivered from evil
through this regeneration, may afterwards become one body with
the members of Christ." For the word regeneration is no where
in Scripture applied to infants, but to adults. John 3:3; Tit.
3:5. Likewise, to be delivered from evil, is applied only to
such persons as, through evil works, were previously ensnared
and held captive by sin. II Tim. 2:26. Hence, the second also
does in no wise apply to infants.

Thirdly, when he, expounding the utility of baptism,
says, "In which baptism, the whole church of Christ is quickened
and becomes one body, by one Spirit received by all." For, when
mention is made here of the quickening Spirit of God, which in
baptism is imparted to the church, or, at least, to those who,
by baptism, are incorporated as members into the church, it
follows almost incontrovertibly, that this relates neither to
infants nor to infant baptism; for, as regards infants, instead
of becoming quickened by the Spirit of God, after baptism, that
is, instead of becoming adorned with all divine and Christian
virtues, we ,see, on the contrary, that they generally, from
that time on, as their powers increase, are led by their own
spirit, so that with the increasing years, perverseness also
increases, yea, sometimes gains the ascendency; hence, those
who have reached their years, are admonished, that they must be
born again, that is, that they must lead another and better
life; or that they cannot enter into the kingdom of God. John
3:5, 7.

This being the case, it stands fast, that Paschasius, in
said passage, speaks neither of infants nor

Page 240

of infant baptism. Leaving this subject here, we will
conclude with the account of P. J. Twisck, who records of
Paschasius, besides what we have stated above, that he mentions
but two sacraments, namely, 1. baptism; 2. the Supper; or, as
it was anciently called, the body and blood of the Lord; which
militates against the seven sacraments of the Roman church. P.
J. Twisck, Chron., page 310.

Same year as above.--"Remigius," he writes in the same
place,"also taught much against the pope, saying, among other
things: That we must address our prayers not to idols, but to
the living God; and that the church must conform to the holy
Scriptures." Chron., 9th book, page 310, col. 1, from
John Munst., fol. 61, 131, 133. Perk., fol.
249.

In the meantime, the pious were exceedingly oppressed in
this century, by the power of the pope and the Roman clergy; so
that, on account of the smoke of the papistic errors, the fire
of the pure doctrine could not burn freely, which was also the
reason that not more learned and God-fearing men manifested
themselves at that time, in defense of the truth of God.

A. D. 900 --That at this time, some dared oppose not only
infant baptism and other tenets of the Roman church, but even
the Pope of Rome, who might well be called the father of all
superstitions, the example of Tergandus sufficiently indicates,
who, at this time, dared designate him by the name of
antichrist, wolf, etc.; concerning which, Samuel Veltius (from
other authors) has noted the following for,the year
900, "Tergandus, Bishop of Treves, called the Pope of Rome
antichrist, yea, a wolf, and Rome, Babylon."
Geslacht-register, page 128.

NOTE.-We will close with the account of P. J. Twisck, in his
conclusion to the ninth century, "In this century, the
occidental or western, Roman Empire, which has been at a
standstill now for 324 years, begins afresh. The clergy,
through the folly of the Emperor, obtain power to elect popes
and bishops. The Emperors are crowned by the popes, who will
themselves to be the masters and lords and rule before and over
others, as is evident from this, that some times, two, three,
and four popes reign at once and seek to domineer over the
others, expelling, driving away, exhuming, cursing, each other.
Spiritual matters are still greatly on the decline, men seeking
their salvation far more in so-called good works, in ceremonies
and superstitions, than through justification by faith in
Christ Jesus. Disputations about transubstantiation are
inaugurated, though the Supper is still administered under both
forms, that is, with bread and wine. The people, having been to
the supper, offer money or something else."

What he further relates of exorcism at baptism; of the mass;
of the power to canonize saints; of the worship of saints and
images; of the ban of the bishops; of the punishment of
heretics; of the consecration of temples; of purgatory; of
soul-masses, to redeem souls from purgatory, etc., would re
quire too much time to recount. See concerning it, Chron..,
page 320.

This has been told simply to show how and whereby the
orthodox Christians were oppressed at this time in their
worship of God; and why so few learned and pious people
manifested themselves. We will now proceed to show what pious
witnesses of Jesus Christ suffered as martyrs at this time.

NOTE.-A. D. 884.-John Patrick, a man well versed in the
Chaldean, Arabian, and Greek languages, in the monastery of
Mabelsbury, greatly opposed the doctrine of an offering for the
living and the dead; on account of which he was stabbed to
death with awls. See Geslacht-register, page 127.